Jain Journal 1970 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 33

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4. Samuccheda-Asvamitra, the disciple of Kaundinya, while going through the chapter entited Naipunika of the Purva Anupravāda, 220 years after Mahavira's liberation, became convinced of the theory of momentariness: Nothing exists for more than a moment. His teacher tried to make him understand that his thesis was not in conformity with the Jaina theory. But he did not pay respect to his teacher's words. He organised his own followers and then they began to roam from place to place. On their way they were badly beaten by some house-holders when they were discovered as non-conformists. Asvamitra tried to save himself and his men by saying: 'Do not beat us, we are monks and you are house-holders.' The house-holders replied: "You are not monks, because those who had accepted monkhood are now no more; they passed
away after a moment. You are imposters.' This wiped out their confusion and they returned to their teacher. Everything is permanent so far as its substance is concerned and momentary so far as its modes are concerned.
JAIN JOURNAL
5. Dvikriya-Once a monk named Aryaganga was crossing a river, in order to meet his teacher. At that time the scorching rays of the sun gave him a feeling of heat, while the cold water of that river supplied coldness to his feet. From this he concluded: One can experience two types of sensations at a time. It is contradictory to Mahavira's teaching : Only one sensation can be experienced at a time. Aryaganga now began to preach his own theory on contradictions to replace the original one. While he was delivering his lecture at Rajagriha, people shouted him down and threatened to kill him if he stuck to his quaint view. This awakened some reasoning in him and he reverted to the original theory. Two kinds of sensations are experienced not simultaneously but alternately but due to subtleness of time and instability of mind it seems that these are experienced at a time. But really that is not so.
6. Trairāśika-This doubt was raised 544 years after Mahavira's enlightenment by Rohagupta, the pupil of Srigupta, who was residing in Bhutagriha, far from the town named Antarangika. Rohagupta while residing with a Bauddha bikṣu (paribrājaka) accepted the existence of three rāśis—jiva, ajiva and nirjiva as against the original two rāśis— jiva and ajiva as preached by Mahavira. Srigupta tried to convince Rohagupta as to the correctness of Mahavira's preaching but to no avail. At last the king Balasin asked Rohagupta to present an example of nirjiva but he failed to do. Thus defeated he had to accept the two rāśis--jiva and ajiva-as preached by Mahavira.
7. Abaddhika-This doubt was raised by Gostamahila when Duravalika Puspamitra, a disciple of Aryaraksita, was delivering a lec